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Motyw "gniewu Bożego" w historiografii Ksiąg Królewskich

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Kinowski K.
Verbum Vitae
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2018
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vol. 34
37-66
EN
The motive of God’s wrath is crucial to understanding the historiography of the Books of Kings, especially the tragic end of Israel and Judah. In narrating the story about the post-Davidic monarchy, the biblical author shows how the wrath of YHWH brings about, first, the division of Solomon’s Kingdom (1Kings 11:9-13), and then the fall of the Northern Kingdom (2Kings 17:5-23), and of Jerusalem and Judah (2Kings 24–25). The theological interpretation of history in 1–2Kings relies on the interconnected paradigms of “crime and punishment” and “prophecy and fulfillment”. The strict link between the wrath of YHWH and the people's unfaithfulness to His covenant according to the principle of retribution completes the historiographical picture of 1–2Kings. In this manner the author of 1–2Kings interprets the tragic end of the monarchies of Israel and Judah as the result of a just God’s wrath, in response to the people’s sin of idolatry and abandonment of YHWH. By this logic, the motive of God’s wrath is used in 1–2Kings to rationalize the national tragedies and to defend God against any charges of injustice. This theological view of history, depicted in such a way, serves as a lesson and a warning to the post-exilic addressees of these scriptures.
PL
Motyw „gniewu Bożego” jest kluczowy do zrozumienia historiografii Ksiąg Królewskich, a przede wszystkim tragicznego końca Izraela i Judy. Opowiadając o losach monarchii podawidowej, autor biblijny przedstawia, jak gniew YHWH doprowadza najpierw do podziału królestwa Salomona (1 Krl 11,9-13), następnie do upadku Królestwa Północnego (2 Krl 17,5-23), a ostatecznie do upadku Jerozolimy i Judy (2 Krl 24–25). Teologiczna interpretacja historii w Pierwszej i Drugiej Księdze Królewskiej opiera się na wzajemnie powiązanych paradygmatach „zbrodni i kary” oraz „proroctwa i jego wypełnienia się”. Ich dopełnieniem jest nierozerwalny związek między gniewem YHWH a niewiernością Jego przymierzu według logiki zasady retrybucji. W ten sposób autor Ksiąg Królewskich interpretuje tragiczny koniec monarchii w Izraelu i Judzie jako skutek słusznego wzburzenia YHWH w reakcji na grzech bałwochwalstwa i porzucenie Go przez lud. Według tej logiki motyw „gniewu Bożego” w Pierwszej i Drugiej Księdze Królewskiej służy racjonalizacji narodowej katastrofy i apologii Boga. Tak nakreślona teologiczna wizja historii jest lekcją i przestrogą dla powygnaniowych odbiorców tych pism.  
2
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Hector M. Patmore – Josef Lössl (eds.), Demons in Early Judaism and Christianity . Characters and Characteristics (Ancient Judaism and Early Christianity 113; Leiden – Boston, MA: Brill 2022)

100%
Kinowski K.
The Biblical Annals
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2023
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vol. 13
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issue 1
197-200
3
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The Meaning of וַַיַַּעַַל בְְּכָָל־הָָאָָרֶֶץ in 2 Kgs 17:5a. The Semantic and Syntactic Study of the Phrase with Particular Interest in the Verb עלה and the Preposition בְְּ

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Kinowski K.
The Biblical Annals
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2023
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vol. 13
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issue 4
563-590
EN
The expression וַיַַּעַַַל בְְּכָָל־הָָאָָרֶֶץ in 2 Kgs 17:5a is apparently simple and devoid of semantic or syntactic difficulty. This Hebrew phrase is, however, interpreted variously by the scholars who generate a considerable plurality of its translations. The problem appears to lie in the diversity with which the meaning of the verb √ עלה and of the preposition בְְּ, and further, their semantic and syntactic relation in 2 Kgs 17:5a, are interpreted. The examination of these lexemes’ semantics and their interrelated syntax in the Hebrew text leads to the following conclusions: (1) the verb √ עלה has there a technical-military meaning “to invade, attack, march against;” (2) it is used stereotypically and from the sociolinguistic perspective it denotes the nuance of an upward movement; (3) the meaning of בְְּ is spatial in 2 Kgs 17:5a and marks an area moved through; (4) the syntactic relation √ בְּ + עלה is not equivalent to √ עַל + עלה , and consequently, the technical-military meaning of the verb does not remove the spatial meaning of the preposition. It is proposed to translate 2 Kgs 17:5a in a following way: “And then (the king of Assyria) marched up throughout the whole country.” Such a rendering expresses both the Assyrian military actions, a physical movement upwards, and the area moved through. From the historical point of view, it describes the first stage of the Assyrian attack, the invasion going throughout the whole country of king Hosea (v. 5a), followed by an attack directed against its capital, Samaria (v. 5bc). Other interpretations (translations), either ignoring or highlighting one of the discussed features only, may be considered incomplete, questionable or unacceptable from the semantic and syntactic point of view.
4
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Reinterpretation of History in the Books of Chronicles: The Case of King Manasseh

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Kinowski K.
Collectanea Theologica
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2020
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vol. 90
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issue 5
193-220
EN
Manasseh of Judah: an idolatrous ruler and murderer to be condemned, as depicted in 2 Kgs 21:1-18, or a converted sinner and restorer of his kingdom, a pattern to follow, as presented in 2 Chr 33:1-20? These two biblical portrayals of the king cannot be reconciled without raising questions about the assumptions of the biblical historiographers who built up two alternative traditions about this biblical figure. The case of King Manasseh is therefore an intriguing example of the Chronicler’s reinterpretation of historical material found in the Books of Kings. It is argued that particular narrative strategy and theological issues lie behind this vision of the king and its significance for the addressees of both writings. Consequently, the biblical figure of Manasseh is somehow biased, and its historical reconstruction has its limitations.
5
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Reinterpretacja historii w Księgach Kronik. Przypadek króla Manassesa

100%
Kinowski K.
Collectanea Theologica
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2019
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vol. 89
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issue 4
139-168
EN
The narrative about King Manasseh in the Second Book of Chronicles(33:1-20) is an interesting example of the reinterpretation ofhistorical material found in the Books of Kings. In the first part(2 Chr 33: 1-9) the Chronicler picks up the details of the plot aboutManasseh from 2 Kgs 21:1-9 and forms thus its parallel narrative. Inthe second part (2 Chr 33:10-20) he presents, however, his own materialabout Manasseh which is absent in the narrative of the Booksof Kings (cf. 2 Kgs 21:10-18). In effect, the Books of Chronicles sheddifferent light on the reign of our king. Whereas the Books of Kingspresent Manasseh as the most impious Judean king, idolater andmurderer of the innocent Judahites, causing the fall of his kingdomand its inhabitants who became destined for an exile into Babylon,the Books of Chronicles build up a positive image of Manasseh.Here, he is a sinner who, punished by God, humbled himself beforeHim and converted, and after his rehabilitation carried out religiousreforms and devoted himself to construction works, renewing thusthe splendour of the Kingdom of Judah. This alternative traditionabout Manasseh harmonises perfectly with the theological messageof the Books of Chronicles, since its narrative about Manasseh depictsa well-recognized pattern of the Chronicler, namely sin – punishment– conversion – restoration, which was particularly important to thepostexilic community. In Manasseh’s destiny it could reread its ownhistory as punishment for idolatry and unfaithfulness to God, whois willing to forgive its trespasses and restore its lost splendour if itreturns to Him. This interrelated link between God’s forgiveness,restoration and conversion is a universal truth, tangible also in today’saddresses of the Holy Scripture.
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